Romans 4
1 What then, it may be asked, are we to say about Abraham, the ancestor of our nation?
τι ουν ερουμεν {VAR2: ευρηκεναι } αβρααμ τον προπατορα ημων κατα σαρκα
2 If he was pronounced righteous as the result of obedience, then he has something to boast of. Yes, but not before God.
ει γαρ αβρααμ εξ εργων εδικαιωθη εχει καυχημα αλλ ου προς θεον
3 For what are the words of scripture? “Abraham had faith in God, and his faith was regarded by God as righteousness.”
τι γαρ η γραφη λεγει επιστευσεν δε αβρααμ τω θεω και ελογισθη αυτω εις δικαιοσυνην
4 Now wages are regarded as due to the person who works, not as a favour, but as a debt;
τω δε εργαζομενω ο μισθος ου λογιζεται κατα χαριν αλλα κατα οφειλημα
5 while, as for the person who does not rely on their obedience, but has faith in him who can pronounce the godless righteous, their faith is regarded by God as righteousness.
τω δε μη εργαζομενω πιστευοντι δε επι τον δικαιουντα τον ασεβη λογιζεται η πιστις αυτου εις δικαιοσυνην
6 In precisely the same way David speaks of the blessing pronounced on the person who is regarded by God as righteous apart from actions –
καθαπερ και δαυιδ λεγει τον μακαρισμον του ανθρωπου ω ο θεος λογιζεται δικαιοσυνην χωρις εργων
7 “Blessed are those whose wrongdoings have been forgiven and over whose sins a veil has been drawn!
μακαριοι ων αφεθησαν αι ανομιαι και ων επεκαλυφθησαν αι αμαρτιαι
8 Blessed the man whom the Lord will never regard as sinful!”
μακαριος ανηρ ου ου μη λογισηται κυριος αμαρτιαν
9 Is this blessing, then, pronounced on the circumcised only or on the uncircumcised as well? We say that – “Abraham’s faith was regarded by God as righteousness.”
ο μακαρισμος ουν ουτος επι την περιτομην η και επι την ακροβυστιαν λεγομεν γαρ ελογισθη τω αβρααμ η πιστις εις δικαιοσυνην
10 Under what circumstances, then, did this take place? After his circumcision or before it?
πως ουν ελογισθη εν περιτομη οντι η εν ακροβυστια ουκ εν περιτομη αλλ εν ακροβυστια
11 Not after, but before. And it was as a sign of this that he received the rite of circumcision – to show the righteousness due to the faith of an uncircumcised man – in order that he might be the father of all who have faith in God even when uncircumcised, so that they also may be regarded by God as righteous;
και σημειον ελαβεν περιτομης σφραγιδα της δικαιοσυνης της πιστεως της εν τη ακροβυστια εις το ειναι αυτον πατερα παντων των πιστευοντων δι ακροβυστιας εις το λογισθηναι {VAR2: [και] } αυτοις [την] δικαιοσυνην
12 as well as father of the circumcised – to those who are not only circumcised, but who also follow our father Abraham in that faith which he had while still uncircumcised.
και πατερα περιτομης τοις ουκ εκ περιτομης μονον αλλα και τοις στοιχουσιν τοις ιχνεσιν της εν ακροβυστια πιστεως του πατρος ημων αβρααμ
13 For the promise that he should inherit the world did not come to Abraham or his descendants through Law, but through the righteousness due to faith.
ου γαρ δια νομου η επαγγελια τω αβρααμ η τω σπερματι αυτου το κληρονομον αυτον ειναι κοσμου αλλα δια δικαιοσυνης πιστεως
14 If those who take their stand on Law are to inherit the world, then faith is robbed of its meaning and the promise comes to nothing!
ει γαρ οι εκ νομου κληρονομοι κεκενωται η πιστις και κατηργηται η επαγγελια
15 Law entails punishment; but, where no Law exists, no breach of it is possible.
ο γαρ νομος οργην κατεργαζεται ου δε ουκ εστιν νομος ουδε παραβασις
16 That is why everything is made to depend on faith: so that everything may be God’s gift, and in order that the fulfilment of the promise may be made certain for all Abraham’s descendants – not only for those who take their stand on the Law, but also for those who take their stand on the faith of Abraham. (He is the father of us all;
δια τουτο εκ πιστεως ινα κατα χαριν εις το ειναι βεβαιαν την επαγγελιαν παντι τω σπερματι ου τω εκ του νομου μονον αλλα και τω εκ πιστεως αβρααμ ος εστιν πατηρ παντων ημων
17 as scripture says – “I have made you the father of many nations.”) And this they do in the sight of that God in whom Abraham had faith, and who gives life to the dead, and speaks of what does not yet exist as if it did.
καθως γεγραπται οτι πατερα πολλων εθνων τεθεικα σε κατεναντι ου επιστευσεν θεου του ζωοποιουντος τους νεκρους και καλουντος τα μη οντα ως οντα
18 With no ground for hope, Abraham, sustained by hope, put faith in God; in order that, in fulfilment of the words – “So many will your descendants be,” he might become “the father of many nations.”
ος παρ ελπιδα επ ελπιδι επιστευσεν εις το γενεσθαι αυτον πατερα πολλων εθνων κατα το ειρημενον ουτως εσται το σπερμα σου
19 Though he was nearly a hundred years old, yet his faith did not fail him, even when he thought of his own body, then utterly worn out, and remembered that Sarah was past bearing children.
και μη ασθενησας τη πιστει κατενοησεν το εαυτου σωμα [ηδη] νενεκρωμενον εκατονταετης που υπαρχων και την νεκρωσιν της μητρας σαρρας
20 He was not led by want of faith to doubt God’s promise.
εις δε την επαγγελιαν του θεου ου διεκριθη τη απιστια αλλ ενεδυναμωθη τη πιστει δους δοξαν τω θεω
21 On the contrary, his faith gave him strength; and he praised God, in the firm conviction that what God has promised he is also able to carry out.
και πληροφορηθεις οτι ο επηγγελται δυνατος εστιν και ποιησαι
22 And therefore his faith “was regarded as righteousness.”
διο [και] ελογισθη αυτω εις δικαιοσυνην
23 Now these words – “it was regarded as righteousness” – were not written with reference to Abraham only;
ουκ εγραφη δε δι αυτον μονον οτι ελογισθη αυτω
24 but also with reference to us. Our faith, too, will be regarded by God in the same light, if we have faith in him who raised Jesus, our Lord, from the dead;
αλλα και δι ημας οις μελλει λογιζεσθαι τοις πιστευουσιν επι τον εγειραντα ιησουν τον κυριον ημων εκ νεκρων
25 for Jesus was given up to death to atone for our offences, and was raised to life that we might be pronounced righteous.
ος παρεδοθη δια τα παραπτωματα ημων και ηγερθη δια την δικαιωσιν ημων
